
i sj'kj rji/rr/ to 



Library of Congress 
Washington D. C. 




Class 1 

li 



n 17 

PRESENTED BY 



UNITY OF GOOD 



" 



UNITY OF GOOD 



BY 



MARY BAKER EDDY 

M 

AUTHOR OF SCIENCE AND HEALTH WITH KEY TO 

THE SCRIPTURES 



BOSTON, U.S.A. 
Published by Allison V. Stewart 

for the trustees under the will of mary baker g. eddy 

Falmouth and St. Paul Streets 

1917 



Authorized Literature of ** \ \^ 



- 



The First Church of Christ, Scientist 
in Boston, Massachusetts 



tMfalm 



Copyright, 1887, 1891, 1908 
By Mary Baker G. Eddy 



All rights reserved 



CONTENTS 

Page 

Caution in the Truth i 

Does God know or behold sin, sickness, and death ? I 

Seedtime and Harvest 8 

Is anything real of which the physical senses are 

cognisant? 8 

The Deep Things of God 13 

Ways Higher than Our Ways 17 

Rectifications ; 20 

A Colloquy 21 

The Ego 27 

Soul 28 

There is no Matter 31 

s k ht 33 

Touch 34 

Taste 35 

Force 35 

Is There no Death? • . 37 

Personal Statements 44 



vi CONTENTS 

Page 

Credo 48 

Do you believe in God? 48 

Do you believe in man ? 49 

Do you believe in matter ? 50 

What say you of woman ? 51 

What say you of evil ? 52 

Suffering from Others' Thoughts .... 55 

The Saviour's Mission 59 

Summary ••••••• 64 



UNITY OF GOOD 



CAUTION IN THE TRUTH 

T)ERHAPS no doctrine of Christian Science rouses so 
*■ much natural doubt and questioning as this, that 
God knows no such thing as sin. Indeed, this may be set 
down as one of the "things hard to be understood," such 
as the apostle Peter declared were taught by his fellow- 
apostle Paul, "which they that are unlearned and unstable 
wrest . . . unto their own destruction." (2 Peter iii. 16.) 
Let us then reason together on this important subject, 
whose statement in Christian Science may justly be char- 
acterized as wonderful. 

Does God know or behold sin, sickness, and death f 

The nature and character of God is so little appre- 
hended and demonstrated by mortals, that I counsel my 
students to defer this infinite inquiry, in their discussions 
of Christian Science. In fact, they had better leave the 
subject untouched, until they draw nearer to the divine 
character, and are practically able to testify, by their lives, 
that as they come closer to the true understanding of God 

they lose all sense of error. 

1 



2 UNITY OF GOOD 

The Scriptures declare that God is too pure to behold 
iniquity (Habakkuk i. 13); but they also declare that 
God pitieth them who fear Him; that there is no place 
where His voice is not heard; that He is "a very present 
help in trouble." 

The sinner has no refuge from sin, except in God, who 
is his salvation. We must, however, realize God's pres- 
ence, power, and love, in order to be saved from sin. This 
realization takes away man's fondness for sin and his 
pleasure in it; and, lastly, it removes the pain which 
accrues to him from it. Then follows this, as the finale in 
Science: The sinner loses his sense of sin, and gains a 
higher sense of God, in whom there is no sin. 

The true man, really saved, is ready to testify of God 
in the infinite penetration of Truth, and can affirm that 
the Mind which is good, or God, has no knowledge of sin. 

In the same manner the sick lose their sense of sickness, 
and gain that spiritual sense of harmony which contains 
neither discord nor disease. 

According to this same rule, in divine Science, the 
dying — if they die in the Lord — awake from a sense of 
death to a sense of Life in Christ, with a knowledge of 
Truth and Love beyond what they possessed before; be- 
cause their lives have grown so far toward the stature of 
manhood in Christ Jesus, that they are ready for a spirit- 
ual transfiguration, through their affections and under- 
standing. 

Those who reach this transition, called death, without 



CAUTION IN THE TRUTH 3 

having rightly improved the lessons of this primary school 
of mortal existence, — and still believe in matter's reality, 
pleasure, and pain, — are not ready to understand im- 
mortality. Hence they awake only to another sphere of 
experience, and must pass through another probationary 
state before it can be truly said of them: "Blessed are the 
dead which die in the Lord.'' 

They upon whom the second death, of which we read 
in the Apocalypse (Revelation xx. 6), hath no power, are 
those who have obeyed God's commands, and have 
washed their robes white through the sufferings of the 
flesh and the triumphs of Spirit. Thus they have reached 
the goal in divine Science, by knowing Him in whom they 
have believed. This knowledge is not the forbidden fruit 
of sin, sickness, and death, but it is the fruit which growls 
on the "tree of life." This is the understanding of God, 
whereby man is found in the image and likeness of 
good, not of evil; of health, not of sickness; of Life, not 
of death. 

God is All-in-all. Hence He is in Himself only, in His 
own nature and character, and is perfect being, or con- 
sciousness. He is all the Life and Mind there is or can be. 
Within Himself is every embodiment of Life and Mind. 

If He is All, He can have no consciousness of anything 
unlike Himself; because, if He is omnipresent, there can 
be nothing outside of Himself. 

Now this self-same God is our helper. He pities us. 
He has mercy upon us, and guides every event of our 



4 UNITY OF GOOD 

careers. He is near to them who adore Him. To under- 
stand Him, without a single taint of our mortal, finite sense 
of sin, sickness, or death, is to approach Him and become 
like Him. 

Truth is God, and in God's law. This law declares 
that Truth is All, and there is no error. This law of Truth 
destroys every phase of error. To gain a temporary con- 
sciousness of God's law is to feel, in a certain finite human 
sense, that God comes to us and pities us; but the attain- 
ment of the understanding of His presence, through the 
Science of God, destroys our sense of imperfection, or 
of His absence, through a diviner sense that God is all 
true consciousness; and this convinces us that, as we 
get still nearer Him, we must forever lose our own con- 
sciousness of error. 

But how could we lose all consciousness of error, if God 
be conscious of it? God has not forbidden man to know 
Him; on the contrary, the Father bids man have the 
same Mind "which was also in Christ Jesus," — which 
was certainly the divine Mind; but God does forbid man's 
acquaintance with evil. Why? Because evil is no part 
of the divine knowledge. 

John's Gospel declares (xvii. 3) that "life eternal" con- 
sists in the knowledge of the only true God, and of Jesus 
Christ, whom He has sent. Surely from such an under- 
standing of Science, such knowing, the vision of sin is 
wholly excluded. 

Nevertheless, at the present crude hour, no wise men or 



CAUTION IN THE TRUTH 5 

women will rudely or prematurely agitate a theme involv- 
ing the All of infinity. 

Rather will they rejoice in the small understanding 
they have already gained of the wholeness of Deity, and 
work gradually and gently up toward the perfect thought 
divine. This meekness will increase their apprehension 
of God, because their mental struggles and pride of opin- 
ion will proportionately diminish. 

Every one should be encouraged not to accept any per- 
sonal opinion on so great a matter, but to seek the divine 
Science of this question of Truth by following upward indi- 
vidual convictions, undisturbed by the frightened sense of 
any need of attempting to solve every Life-problem in a day. 

"Great is the mystery of godliness/' says Paul; and 
mystery involves the unknown. No stubborn purpose to 
force conclusions on this subject will unfold in us a higher 
sense of Deity; neither will it promote the Cause of Truth 
or enlighten the individual thought. 

Let us respect the rights of conscience and the liberty 
of the sons of God, so letting our "moderation be known 
to all men." Let no enmity, no untempered controversy, 
spring up between Christian Science students and Chris- 
tians who wholly or partially differ from them as to the 
nature of sin and the marvellous unity of man with God 
shadowed forth in scientific thought. Rather let the 
stately goings of this wonderful part of Truth be left to 
the supernal guidance. 

"These are but parts of Thy ways," says Job; and the 



6 UNITY OF GOOD 

whole is greater than its parts. Our present understanding 
is but "the seed within itself/' for it is divine Science, 
"bearing fruit after its kind/' 

Sooner or later the whole human race will learn that, in 
proportion as the spotless selfhood of God is understood, 
human nature will be renovated, and man will receive a 
higher selfhood, derived from God, and the redemption 
of mortals from sin, sickness, and death be established on 
everlasting foundations. 

The Science of physical harmony, as now presented to 
the people in divine light, is radical enough to promote 
as forcible collisions of thought as the age has strength 
to bear. Until the heavenly law of health, according to 
Christian Science, is firmly grounded, even the thinkers 
are not prepared to answer intelligently leading questions 
about God and sin, and the world is far from ready to 
assimilate such a grand and all-absorbing verity concern- 
ing the divine nature and character as is embraced in the 
theory of God's blindness to error and ignorance of sin. 
No wise mother, though a graduate of Wellesley College, 
will talk to her babe about the problems of Euclid. 

Not much more than a half-century ago the assertion 
of universal salvation provoked discussion and horror, 
similar to what our declarations about sin and Deity must 
arouse, if hastily pushed to the front while the platoons of 
Christian Science are not yet thoroughly drilled in the 
plainer manual of their spiritual armament. "Wait 
patiently on the Lord;" and in less than another fifty 



CAUTION IN THE TRUTH 7 

years His name will be magnified in the apprehension of 
this new subject, as already He is glorified in the wide 
extension of belief in the impartial grace of God, — 
shown by the changes at Andover Seminary and in multi- 
tudes of other religious folds. 

Nevertheless, though I thus speak, and from my heart 
of hearts, it is due both to Christian Science and myself 
to make also the following statement: When I have most 
clearly seen and most sensibly felt that the infinite recog- 
nizes no disease, this has not separated me from God, but 
has so bound me to Him as to enable me instantaneously to 
heal a cancer which had eaten its way to the jugular vein. 

In the same spiritual condition I have been able to re- 
place dislocated joints and raise the dying to instantaneous 
health. People are now living who can bear witness to 
these cures. Herein is my evidence, from on high, that 
the views here promulgated on this subject are correct. 

Certain self-proved propositions pour into my waiting 
thought in connection with these experiences; and here is 
one such conviction: that an acknowledgment of the per- 
fection of the infinite Unseen confers a power nothing else 
can. An incontestable point in divine Science is, that 
because God is All, a realization of this fact dispels even 
the sense or consciousness of sin, and brings us nearer to 
God, bringing out the highest phenomena of the All- 
Mind. 



SEEDTIME AND HARVEST 

£ ET another query now be considered, which gives 
-■— * much trouble to many earnest thinkers before Science 
answers it. 

i Is anything real of which the physical senses are cognizant? 

Everything is as real as you make it, and no more so. 
What you see, hear, feel, is a mode of consciousness, and 
can have no other reality than the sense you entertain 
of it. 

It is dangerous to rest upon the evidence of the senses, 
for this evidence is not absolute, and therefore not real, 
in our sense of the word. All that is beautiful and good 
in your individual consciousness is permanent. That 
which is not so is illusive and fading. My insistence upon 
a proper understanding of the unreality of matter and 
evil arises from their deleterious effects, physical, moral, 
and intellectual, upon the race. 

All forms of error are uprooted in Science, on the same 
basis whereby sickness is healed, — namely, by the es- 
tablishment, through reason, revelation, and Science, of 
the nothingness of every claim of error, even the doc- 
trine of heredity and other physical causes. You demon- 
strate the process of Science, and it proves my view 

8 



SEEDTIME AND HARVEST 9 

conclusively, that mortal mind is the cause of all disease. 
Destroy the mental sense of the disease, and the disease 
itself disappears. Destroy the sense of sin, and sin itself 
disappears. 

Material and sensual consciousness are mortal. Hence 
they must, some time and in some way, be reckoned un- 
real. That time has partially come, or my words would 
not have been spoken. Jesus has made the way plain, 

— so plain that all are without excuse who walk not in 
it; but this way is not the path of physical science, human 
philosophy, or mystic psychology. 

The talent and genius of the centuries have wrongly 
reckoned. They have not based upon revelation their 
arguments and conclusions as to the source and resources 
of being, — its combinations, phenomena, and outcome, 

— but have built instead upon the sand of human reason. 
They have not accepted the simple teaching and life of 
Jesus as the only true solution of the perplexing problem 
of human existence. 

Sometimes it is said, by those who fail to understand 
me, that I monopolize; and this is said because ideas 
akin to mine have been held by a few spiritual think- 
ers in all ages. So they have, but in a far different 
form. Healing has gone on continually; yet healing, as 
I teach it, has not been practised since the days of 
Christ. 

What is the cardinal point of the difference in my meta- 
physical system? This: that by knowing the unreality of 



10 UNITY OF GOOD 

disease, sin, and death, you demonstrate the allness of God. 
This difference wholly separates my system from all others. 
The reality of these so-called existences I deny, because 
they are not to be found in God, and this system is built 
on Him as the sole cause. It would be difficult to name 
any previous teachers, save Jesus and his apostles, who 
have thus taught. 

If there be any monopoly in my teaching, it lies in this 
utter reliance upon the one God, to whom belong all 
things. 

Life is God, or Spirit, the supersensible eternal. The 
universe and man are the spiritual phenomena of this one 
infinite Mind. Spiritual phenomena never converge toward 
aught but infinite Deity. Their gradations are spiritual 
and divine; they cannot collapse, or lapse into their op- 
posites, for God is their divine Principle. They live, 
because He lives; and they are eternally perfect, because 
He is perfect, and governs them in the Truth of divine 
Science, whereof God is the Alpha and Omega, the centre 
and circumference. 

To attempt the calculation of His mighty ways, from 
the evidence before the material senses, is fatuous. It is 
like commencing with the minus sign, to learn the prin- 
ciple of positive mathematics. 

God was not in the whirlwind. He is not the blind 
force of a material universe. Mortals must learn this; 
unless, pursued by their fears, they would endeavor to 
hide from His presence under their own falsities, and call 



SEEDTIME AND HARVEST 11 

in vain for the mountains of unholiness to shield them 
from the penalty of error. 

Jesus taught us to walk over, not into or with, the cur- 
rents of matter, or mortal mind. His teachings beard 
the lions in their dens. He turned the water into wine, 
he commanded the winds, he healed the sick, — all in 
direct opposition to human philosophy and so-called 
natural science. He annulled the laws of matter, showing 
them to be laws of mortal mind, not of God. He showed 
the need of changing this mind and its abortive laws. He 
demanded a change of consciousness and evidence, and 
effected this change through the higher laws of God. 
The palsied hand moved, despite the boastful sense of 
physical law and order. Jesus stooped not to human 
consciousness, nor to the evidence of the senses. He 
heeded not the taunt, "That withered hand looks very 
real and feels very real;" but he cut off this vain boast- 
ing and destroyed human pride by taking away the ma- 
terial evidence. If his patient was a theologian of some 
bigoted sect, a physician, or a professor of natural phi- 
losophy, — according to the ruder sort then prevalent, — 
he never thanked Jesus for restoring his senseless hand; 
but neither red tape nor indignity hindered the divine 
process. Jesus required neither cycles of time nor thought 
in order to mature fitness for perfection and its possibili- 
ties. He said that the kingdom of heaven is here, and 
is included in Mind; that while ye say, There are yet four 
months, and then cometh the harvest, I say, Look up, 



12 UNITY OF GOOD 

not down, for your fields are already white for the harvest; 
and gather the harvest by mental, not material processes. 
The laborers are few in this vineyard of Mind-sowing and 
reaping; but let them apply to the waiting grain the curv- 
ing sickle of Mind's eternal circle, and bind it with bands 
of Soul. 



THE DEEP THINGS OF GOD 

SCIENCE reverses the evidence of the senses in the- 

^ ology, on the same principle that it does in astronomy. 

Popular theology makes God tributary to man, coming at 

human call; whereas the reverse is true in Science. Men 

must approach God reverently, doing their own work in 

obedience to divine law, if they would fulfil the intended 

harmony of being. 

/The principle of music knows nothing of discord: God 

is harmony's selfhood. His universal laws, His unchange- 

ableness, are not infringed in ethics any more than in 

music. To Him there is no moral inharmony; as we shall 

learn, proportionately as we gain the true understanding 

of Deity. If God could be conscious of sin, His infinite 

power would straightway reduce the universe to chaos. 

If God has any real knowledge of sin, sickness, and 

death, they must be eternal; since He is, in the very 

fibre of His being, "without beginning of years or end of 

days." If God knows that which is not permanent, it 

follows that He knows something which He must learn 

to uriknow, for the benefit of our race. 

Such a view would bring us upon an outworn theological 

13 



14 UNITY OF GOOD 

platform, which contains such planks as the divine repent- 
ance, and the belief that God must one day do His 
work over again, because it was not at first done 
aright. 

Can it be seriously held, by any thinker, that long after 
God made the universe, — earth, man, animals, plants, 
the sun, the moon, and "the stars also/' — He should so 
gain wisdom and power from past experience that He 
could vastly improve upon His own previous work, — as 
Burgess, the boatbuilder, remedies in the Volunteer the 
shortcomings of the Puritan's model? 

Christians are commanded to grow in grace. Was it 
necessary for God to grow in grace, that He might rectify 
His spiritual universe? 

The Jehovah of limited Hebrew faith might need 
repentance, because His created children proved sinful; 
but the New Testament tells us of "the Father of lights, 
with whom is no variableness, neither shadow of turning." 
God is not the shifting vane on the spire, but the 
corner-stone of living rock, firmer than everlasting hills. 

As God is Mind, if this Mind is familiar with evil, all 
cannot be good therein. Our infinite model would be 
taken away. What is in eternal Mind must be reflected 
in man, Mind's image. How then could man escape, or 
hope to escape, from a knowledge which is everlasting in 
his creator? 

God never said that man would become better by learn- 
ing to distinguish evil from good, — but the contrary, that 



THE DEEP THINGS OF GOD 15 

by this knowledge, by man's first disobedience, came 
"death into the world, and all our woe." 

"Shall mortal man be more just than God?" asks the 
poet-patriarch. May men rid themselves of an incubus 
which God never can throw off? Do mortals know more 
than God, that they may declare Him absolutely cognizant 
of sin? 

God created all things, and pronounced them good. 
Was evil among these good things? Man is God's child 
and image. If God knows evil, so must man, or the like- 
ness is incomplete, the image marred. 

If man must be destroyed by the knowledge of evil, 
then his destruction comes through the very knowledge 
caught from God, and the creature is punished for his 
likeness to his creator. 

God is commonly called the sinless, and man the sinful; 
but if the thought of sin could be possible in Deity, would 
Deity then be sinless? Would God not of necessity take 
precedence as the infinite sinner, and human sin become 
only an echo of the divine? 

Such vagaries are to be found in heathen religious his- 
tory. There are, or have been, devotees who worship not 
the good Deity, who will not harm them, but the bad 
deity, who seeks to do them mischief, and whom there- 
fore they wish to bribe with prayers into quiescence, 
as a criminal appeases, with a money-bag, the venal 
officer. 

Surely this is no Christian worship! In Christianity 



16 UNITY OF GOOD 

man bows to the infinite perfection which he is bidden to 
imitate. In Truth, such terms as divine sin and infinite 
sinner are unheard-of contradictions, — absurdities; but 
would they be sheer nonsense, if God has, or can have, 
a real knowledge of sin? 



WAYS HIGHER THAN OUR WAYS 

A LIE has only one chance of successful deception, — 
-** to be accounted true. Evil seeks to fasten all error 
upon God, and so make the lie seem part of eternal Truth. 

Emerson says, "Hitch your wagon to a star." I say, 
Be allied to the deific power, and all that is good will aid 
your journey, as the stars in their courses fought against 
Sisera. (Judges v. 20.) Hourly, in Christian Science, 
man thus weds himself with God, or rather he ratifies a 
union predestined from all eternity; but evil ties its wagon- 
load of offal to the divine chariots, — or seeks so to do, — 
that its vileness may be christened purity, and its darkness 
get consolation from borrowed scintillations. 

Jesus distinctly taught the arrogant Pharisees that, from 
the beginning, their father, the devil, was the would-be 
murderer of Truth. A right apprehension of the wonder- 
ful utterances of him who "spake as never man spake/' 
would despoil error of its borrowed plumes, and trans- 
form the universe into a home of marvellous light, — "a 
consummation devoutly to be wished." 

Error says God must know evil because He knows all 

things; but Holy Writ declares God told our first parents 

that in the day when they should partake of the fruit of 

evil, they must surely die. Would it not absurdly follow 

17 



18 UNITY OF GOOD 

that God must perish, if He knows evil and evil neces- 
sarily leads to extinction? Rather let us think of God as 
saying, I am infinite good; therefore I know not evil. 
Dwelling in light, I can see only the brightness of My 
own glory. 

Error may say that God can never save man from sin, 
if He knows and sees it not; but God says, I am too pure 
to behold iniquity, and destroy everything that is unlike 
Myself. 

Many fancy that our heavenly Father reasons thus: 
If pain and sorrow were not in My mind, I could not 
remedy them, and wipe the tears from the eyes of My chil- 
dren. Error says you must know grief in order to console 
it. Truth, God, says you oftenest console others in 
troubles that you have not. Is not our comforter always 
from outside and above ourselves? 

God says, I show My pity through divine law, not 
through human. It is My sympathy with and My knowl- 
edge of harmony (not inharmony) which alone enable Me 
to rebuke, and eventually destroy, every supposition of 
discord. 

Error says God must know death in order to strike at 
its root; but God saith, I am ever-conscious Life, and 
thus I conquer death; for to be ever conscious of Life is 
to be never conscious of death. I am All. A knowledge 
of aught beside Myself is impossible. 

If such knowledge of evil were possible to God, it would 
lower His rank. 



WAYS HIGHER THAN OUR WAYS 19 

With God, knowledge, is necessarily foreknowledge ; and 
foreknowledge and foreordination must be one, in an in- 
finite Being. What Deity foreknows, Deity must fore- 
ordain; else He is not omnipotent, and, like ourselves, 
He foresees events which are contrary to His creative will, 
yet which He cannot avert. 

If God knows evil at all, He must have had foreknowl- 
edge thereof; and if He foreknew it, He must virtually 
have intended it, or ordered it aforetime, — foreordained 
it; else how could it have come into the world? 

But this we cannot believe of God; for if the supreme 
good could predestine or foreknow evil, there would be 
sin in Deity, and this would be the end of infinite moral 
unity. "If therefore the light that is in thee be darkness, 
how great is that darkness!" On the contrary, evil is 
only a delusive deception, without any actuality which 
Truth can know. 



RECTIFICATIONS 

T TOW is a mistake to be rectified? By reversal or re- 
-"- ■*■ vision, — by seeing it in its proper light, and then 
turning it or turning from it. 

We undo the statements of error by reversing them. 

Through these three statements, or misstatements, evil 
comes into authority: — 

First: The Lord created it. 

Second : The Lord knows it. 

Third: I am afraid of it. 

By a reverse process of argument evil must be de- 
throned: — 

First: God never made evil. 

Second : He knows it not. 

Third: We therefore need not fear it. 

Try this process, dear inquirer, and so reach that per- 
fect Love which "casteth out fear," and then see if this 
Love does not destroy in you all hate and the sense of evil. 
You will awake to the perception of God as All-in-all. 
You will find yourself losing the knowledge and the opera- 
tion of sin, proportionably as you realize the divine in- 
finitude and believe that He can see nothing outside of 

His own focal distance. 

20 



A COLLOQUY 

TN Romans (ii. 15) we read the apostle's description of 
, mental processes wherein human thoughts are "the 
mean while accusing or else excusing one another." If we 
observe our mental processes, we shall find that we are 
perpetually arguing with ourselves; yet each mortal is 
not two personalities, but one. 

In like manner good and evil talk to one another; yet 
they are not two but one, for evil is naught, and good only 
is reality. 

Evil. God hath said, "Ye shall eat of every tree of the 
garden." If you do not, your intellect will be circum- 
scribed and the evidence of your personal senses be de- 
nied. This would antagonize individual consciousness 
and existence. 

Good. The Lord is God. With Him is no conscious- 
ness of evil, because there is nothing beside Him or 
outside of Him. Individual consciousness in man is 
inseparable from good. There is no sensible matter, no 
sense in matter; but there is a spiritual sense, a sense of 
Spirit, and this is the only consciousness belonging to true 

individuality, or a divine sense of being. 

21 



22 UNITY OF GOOD 

Evil. Why is this so? 

Good. Because man is made after God's eternal like- 
ness, and this likeness consists in a sense of harmony and 
immortality, in which no evil can possibly dwell. You 
may eat of the fruit of Godlikeness, but as to the fruit of 
ungodliness, which is opposed to Truth, — ye shall not 
touch it, lest ye die. 

Evil. But I would taste and know error for myself. 

Good. Thou shalt not admit that error is something 
to know or be known, to eat or be eaten, to see or be seen, 
to feel or be felt. To admit the existence of error would 
be to admit the truth of a lie. 

Evil. But there is something besides good. God 
knows that a knowledge of this something is essential to 
happiness and life. A he is as genuine as Truth, though 
not so legitimate a child of God. Whatever exists must 
come from God, and be important to our knowledge. 
Error, even, is His offspring. 

Good. Whatever cometh not from the eternal Spirit, 
has its origin in the physical senses and material brains, 
called human intellect and will-power, — alias intelligent 
matter. 

In Shakespeare's tragedy of King Lear, it was the 



A COLLOQUY 23 

traitorous and cruel treatment received by old Gloster 
from his bastard son Edmund which makes true the lines: 

The gods are just, and of our pleasant vices 
Make instruments to scourge us. 

His lawful son, Edgar, was to his father ever loyal. Now 
God has no bastards to turn again and rend their Maker. 
The divine children are born of law and order, and Truth 
knows only such. 

How well the Shakespearean tale agrees with the word 
of Scripture, in Hebrews xii. 7, 8 : " If ye endure chasten- 
ing, God dealeth with you as with sons; for what son is 
he whom the father chasteneth not? But if ye be with- 
out chastisement, whereof all are partakers, then are ye 
bastards, and not sons." 

The doubtful or spurious evidence of the senses is not 
to be admitted, — especially when they testify concern- 
ing Spirit, whereof they are confessedly incompetent to 
speak. 

Evil. But mortal mind and sin really exist! 

Good. How can they exist, unless God has created 
them? And how can He create anything so wholly unlike 
Himself and foreign to His nature? An evil material mind, 
so-called, can conceive of God only as like itself, and 
knowing both evil and good; but a purely good and 
spiritual consciousness has no sense whereby to cognize 



24 UNITY OF GOOD 

evil. Mortal mind is the opposite of immortal Mind, and 
sin the opposite of goodness. I am the infinite All. From 
me proceedeth all Mind, all consciousness, all individu- 
ality, all being. My Mind is divine good, and cannot 
drift into evil. To believe in minds many is to depart 
from the supreme sense of harmony. Your assumptions 
insist that there is more than the one Mind, more than the 
one God; but verily I say unto you, God is All-in-all; 
and you can never be outside of His oneness. 

Evil. I am a finite consciousness, a material individu- 
ality, — a mind in matter, which is both evil and good. 

Good. All consciousness is Mind; and Mind is God, — 
an infinite, and not a finite consciousness. This conscious- 
ness is reflected in individual consciousness, or man, whose 
source is infinite Mind. There is no really finite mind, no 
finite consciousness. There is no material substance, for 
Spirit is all that endureth, and hence is the only substance. 
There is, can be, no evil mind, because Mind is God. 
God and His ideas — that is, God and the universe — 
constitute all that exists. Man, as God's offspring, must 
be spiritual, perfect, eternal. 

Evil. I am something separate from good or God. I 
am substance. My mind is more than matter. In my 
mortal mind, matter becomes conscious, and is able to see, 
taste, hear, feel, smell. Whatever matter thus affirms is 



A COLLOQUY 25 

mainly correct. If you, O good, deny this, then I deny 
your truthfulness. If you say that matter is unconscious, 
you stultify my intellect, insult my conscience, and dispute 
self-evident facts; for nothing can be clearer than the 
testimony of the five senses. 

Good. Spirit is the only substance. Spirit is God, and 
God is good; hence good is the only substance, the only 
Mind. Mind is not, cannot be, in matter. It sees, hears, 
feels, tastes, smells as Mind, and not as matter. Matter 
cannot talk; and hence, whatever it appears to say of 
itself is a lie. This lie, that Mind can be in matter, — 
claiming to be something beside God, denying Truth and 
its demonstration in Christian Science, — this lie I declare 
an illusion. This denial enlarges the human intellect by 
removing its evidence from sense to Soul, and from finite- 
ness into infinity. It honors conscious human individu- 
ality by showing God as its source. 

Evil. I am a creator, — but upon a material, not a 
spiritual basis. I give life, and I can destroy life. 

Good. Evil is not a creator. God, good, is the only 
creator. Evil is not conscious or conscientious Mind; it 
is not individual, not actual. Evil is not spiritual, and 
therefore has no groundwork in Life, whose only source 
is Spirit. The elements which belong to the eternal All, — 
Life, Truth, Love, — evil can never take away. 



26 UNITY OF GOOD 

Evil. I am intelligent matter; and matter is egoistic, 
having its own innate selfhood and the capacity to evolve 
mind. God is in matter, and matter reproduces God, 
From Him come my forms, near or remote. This is my 
honor, that God is my author, authority, governor, dis- 
poser. I am proud to be in His outstretched hands, and 
I shirk all responsibility for myself as evil, and for my 
varying manifestations. 

Good. You mistake, O evil! God is not your authority 
and law. Neither is He the author of the material changes, 
the phantasma, sl belief in which leads to such teaching 
as we find in the hymn- verse so often sung in church: — 

Chance and change are busy ever, 

Man decays and ages move ; 
But His mercy waneth never, — 

God is wisdom, God is love. 

Now if it be true that God's power never waneth, how 
can it be also true that chance and change are universal 
factors, — that man decays ? Many ordinary Christians 
protest against this stanza of Bowring's, and its sentiment 
is foreign to Christian Science. If God be changeless good- 
ness, as sings another line of this hymn, what place has 
chance in the divine economy? Nay, there is in God 
naught fantastic. All is real, all is serious. The phan- 
tasmagoria is a product of human dreams. 



THE EGO 

TT^ROM various friends comes inquiry as to the meaning 
* of a word employed in the foregoing colloquy. 

There are two English words, often used as if they were 
synonyms, which really have a shade of difference between 
them. 

An egotist is one who talks much of himself. Egotism 
implies vanity and self-conceit. 

Egoism is a more philosophical word, signifying a 
passionate love of self, which doubts all existence except 
its own. An egoist, therefore, is one uncertain of every- 
thing except his own existence. 

Applying these distinctions to evil and God, we shall 
find that evil is egotistic, — boastful, but fleeing like a 
shadow at daybreak; while God is egoistic, knowing only 
His own all-presence, all-knowledge, all-power. 



27 



SOUL 

\ X TE read in the Hebrew Scriptures, "The soul that 
* * sinneth, it shall die." 

What is Soul? Is it a reality within the mortal body? 
Who can prove that? Anatomy has not descried nor 
described Soul. It was never touched by the scalpel nor 
cut with the dissecting-knife. The five physical senses do 
not cognize it. 

Who, then, dares define Soul as something within man? 
As well might you declare some old castle to be peopled 
with demons or angels, though never a light or form was 
discerned therein, and not a spectre had ever been seen 
going in or coming out. 

The common hypotheses about souls are even more 
vague than ordinary material conjectures, and have less 
basis; because material theories are built on the evidence 
of the material senses. 

Soul must be God; since we learn Soul only as we learn 
God, by spiritualization. As the five senses take no cog- 
nizance of Soul, so they take no cognizance of God. What- 
ever cannot be taken in by mortal mind — by human 
reflection, reason, or belief — must be the unfathomable 
Mind, which "eye hath not seen, nor ear heard." Soul 

* 28 



SOUL 29 

stands in this relation to every hypothesis as to its human 
character. 

If Soul sins, it is a sinner, and Jewish law condemned 
the sinner to death, — as does all criminal law, to a cer- 
tain extent. 

Spirit never sins, because Spirit is God. Hence, as 
Spirit, Soul is sinless, and is God. Therefore there is, 
there can be, no spiritual death. 

Transcending the evidence of the material senses, 
Science declares God to be the Soul of all being, the only 
Mind and intelligence in the universe. There is but one 
God, one Soul, or Mind, and that one is infinite, supplying 
all that is absolutely immutable and eternal, — Truth, 
Life, Love. 

Science reveals Soul as that which the senses cannot 
define from any standpoint of their own. What the physi- 
cal senses miscall soul, Christian Science defines as mate- 
rial sense; and herein lies the discrepancy between the 
true Science of Soul and that material sense of a soul which 
that verv sense declares can never be seen or measured or 
weighed or touched by physicality. 

Often we can elucidate the deep meaning of the Scrip- 
tures by reading sense instead of soul, as in the Forty- 
second Psalm: "Why art thou cast down, O my soul 
[sense] ? . . . Hope thou in God [Soul] : for I shall yet 
praise Him, who is the health of my countenance, and 
my God [my Soul, immortality ]." 

The Virgin-mother's sense being uplifted to behold 



30 UNITY OF GOOD 

Spirit as the sole origin of man, she exclaimed, "My soul 
[spiritual sense] doth magnify the Lord." 

Human language constantly uses the word soul for 
sense. This it does under the delusion that the senses can 
reverse the spiritual facts of Science, whereas Science re- 
verses the testimony of the material senses. 

Soul is Life, and being spiritual Life, never sins. Mate- 
rial sense is the so-called material life. Hence this lower 
sense sins and suffers, according to material belief, till 
divine understanding takes away this belief and restores 
Soul, or spiritual Life. "He restoreth my soul," says 
David. 

In his first epistle to the Corinthians (xv. 45) Paul writes: 
"The first man Adam was made a living soul; the last 
Adam was made a quickening spirit." The apostle re- 
fers to the second Adam as the Messiah, our blessed 
Master, whose interpretation of God and His creation — - 
by restoring the spiritual sense of man as immortal instead 
of mortal — made humanity victorious over death and the 
grave. 

When I discovered the power of Spirit to break the 
cords of matter, through a change in the mortal sense of 
things, then I discerned the last Adam as a quickening 
Spirit, and understood the meaning of the declaration of 
Holy Writ, "The first shall be last," —the living Soul 
shall be found a quickening Spirit; or, rather, shall reflect 
the Life of the divine Arbiter. 



THERE IS NO MATTER 

"/^10D is a Spirit" (or, more accurately translated, 

^~* "God is Spirit"), declares the Scripture (John iv. 
24), "and they that worship Him must worship Him in 
spirit and in truth." 

If God is Spirit, and God is All, surely there can be no 
matter; for the divine All must be Spirit. 

The tendency of Christianity is to spiritualize thought 
and action. The demonstrations of Jesus annulled the 
claims of matter, and overruled laws material as emphati- 
cally as they annihilated sin. 

According to Christian Science, the first idolatrous claim 
of sin is, that matter exists; the second, that matter is 
substance; the third, that matter has intelligence; and 
the fourth, that matter, being so endowed, produces life 
and death. 

Hence my conscientious position, in the denial of matter, 
rests on the fact that matter usurps the authority of God, 
Spirit and the nature and character of matter, the anti- 
pode of Spirit, include all that denies and defies Spirit, in 
quantity or quality. 

This subject can be enlarged. It can be shown, in 

detail, that evil does not obtain in Spirit, God; and that 

God, or good, is Spirit alone; whereas, evil does, accord- 

31 



32 UNITY OF GOOD 

ing to belief, obtain in matter; and that evil is a false 
claim, — false to God, false to Truth and Life. Hence 
the claim of matter usurps the prerogative of God, saying, 
"I am a creator. God made me, and I make man and 
the material universe." 

Spirit is the only creator, and man, including the uni- 
verse, is His spiritual concept. By matter is commonly 
meant mind, — not the highest Mind, but a false form of 
mind. This so-called mind and matter cannot be sep- 
arated in origin and action. 

What is this mind? It is not the Mind of Spirit; for 
spiritualization of thought destroys all sense of matter as 
substance, Life, or intelligence, and enthrones God in 
the eternal qualities of His being. 

This lower, misnamed mind is a false claim, a sup- 
positional mind, which I prefer to call mortal mind. True 
Mind is immortal. This mortal mind declares itself ma- 
terial, in sin, sickness, and death, virtually saying, "I am 
the opposite of Spirit, of holiness, harmony, and Life." 

To this declaration Christian Science responds, even 
as did our Master: "You were a murderer from the begin- 
ning. The truth abode not in you. You are a liar, and 
the father of it." Here it appears that a liar was in the 
neuter gender, — neither masculine nor feminine. Hence 
it was not man (the image of God) who lied, but the false 
claim to personality, which I call mortal mind; a claim 
which Christian Science uncovers, in order to demonstrate 
the falsity of the claim. 



THERE IS NO MATTER 33 

There are lesser arguments which prove matter to be 
identical with mortal mind, and this mind a lie. 

The physical senses (matter really having no sense) 
give the only pretended testimony there can be as to the 
existence of a substance called matter. Now these senses, 
being material, can only testify from their own evidence, 
and concerning themselves; yet we have it on divine 
authority: "If I bear witness of myself, my witness is 
not true." (John v. 31.) 

In other words : matter testifies of itself, " I am matter; " 
but unless matter is mind, it cannot talk or testify; and 
if it is mind, it is certainly not the Mind of Christ, not 
the Mind that is identical with Truth. 

Brain, thus assuming to testify, is only matter within 
the skull, and is believed to be mind only through error 
and delusion. Examine that form of matter called brains, 
and you find no mind therein. Hence the logical sequence, 
that there is in reality neither matter nor mortal mind, 
but that the self-testimony of the physical senses is 
false. 

Examine these witnesses for error, or falsity, and 
observe the foundations of their testimony, and you will 
find them divided in evidence, mocking the Scripture 
(Matthew xviii. 16), "In the mouth of two or three wit- 
nesses every word may be established." 

Sight Mortal mind declares that matter sees through 
the organizations of matter, or that mind sees by means 



34 UNITY OF GOOD 

of matter. Disorganize the so-called material structure, 
and then mortal mind says, "I cannot see;" and declares 
that matter is the master of mind, and that non-intelligence 
governs. Mortal mind admits that it sees only material 
images, pictured on the eye's retina. 

What then is the line of the syllogism? It must be this: 
That matter is not seen; that mortal mind cannot see 
without matter; and therefore that the whole function 
of material sight is an illusion, a lie. 

Here comes in the summary of the whole matter, where- 
with we started : that God is All, and God is Spirit; there- 
fore there is nothing but Spirit; and consequently there 
is no matter. 

Touch. Take another train of reasoning. Mortal mind 
says that matter cannot feel matter; yet put your finger 
on a burning coal, and the nerves, material nerves, do 
feel matter. 

Again I ask: What evidence does mortal mind afford 
that matter is substantial, is hot or cold? Take away 
mortal mind, and matter could not feel what it calls sub- 
stance. Take away matter, and mortal mind could not 
cognize its own so-called substance, and this so-called 
mind would have no identity. Nothing would remain to 
be seen or felt. 

What is substance? What is the reality of God and the 
universe? Immortal Mind is the real substance, — Spirit, 
Life, Truth, and Love. 



THERE IS NO MATTER 35 

Taste. Mortal mind says, "I taste; and this is sweet, 
this is sour." Let mortal mind change, and say that sour 
is sweet, and so it would be. If every mortal mind believed 
sweet to be sour, it would be so; for the qualities of matter 
are but qualities of mortal mind. Change the mind, and 
the quality changes. Destroy the belief, and the quality 
disappears. 

The so-called material senses are found, upon examina- 
tion, to be mortally mental, instead of material. Reduced 
to its proper denomination, matter is mortal mind; yet, 
strictly speaking, there is no mortal mind, for Mind is 
immortal, and is not matter, but Spirit. 

Force. What is gravitation? Mortal mind says gravi- 
tation is a material power, or force. I ask, Which was 
first, matter or power? That which was first was God, 
immortal Mind, the Parent of all. But God is Truth, 
and the forces of Truth are moral and spiritual, not physi- 
cal. They are not the merciless forces of matter. What 
then are the so-called forces of matter? They are the 
phenomena of mortal mind, and matter and mortal 
mind are one; and this one is a misstatement of Mind, 
God. 

A molecule, as matter, is not formed by Spirit; for 
Spirit is spiritual consciousness alone. Hence this spiritual 
consciousness can form nothing unlike itself, Spirit, and 
Spirit is the only creator. The material atom is an out- 
lined falsity of consciousness, which can gather additional 



36 UNITY OF GOOD 

evidence of consciousness and life only as it adds lie to lie. 
This process it names material attraction, and endows 
with the double capacity of creator and creation. 

From the beginning this lie was the false witness against 
the fact that Spirit is All, beside which there is no other 
existence. The use of a lie is that it unwittingly confirms 
Truth, when handled by Christian Science, which reverses 
false testimony and gains a knowledge of God from op- 
posite facts, or phenomena. 

This whole subject is met and solved by Christian 
Science according to Scripture. Thus we see that Spirit 
is Truth and eternal reality; that matter is the opposite 
of Spirit, — referred to in the New Testament as the flesh 
at war with Spirit; hence, that matter is erroneous, tran- 
sitory, unreal. 

A further proof of this is the demonstration, according 
to Christian Science, that by the reduction and the rejec- 
tion of the claims of matter (instead of acquiescence 
therein) man is improved physically, mentally, morally, 
spiritually. 

To deny the existence or reality of matter, and yet 
admit the reality of moral evil, sin, or to say that the 
divine Mind is conscious of evil, yet is not conscious of 
matter, is erroneous. This error stultifies the logic of 
divine Science, and must interfere with its practical 
demonstration. 



IS THERE NO DEATH? 

TESUS not only declared himself "the way" and "the 
** truth," but also "the life." God is Life; and as 
there is but one God, there can be but one Life. Must 
man die, then, in order to inherit eternal life and enter 
heaven? 

Our Master said, "The kingdom of heaven is at hand." 
Then God and heaven, or Life, are present, and death is 
not the real stepping-stone to Life and happiness. They 
are now and here; and a change in human consciousness, 
from sin to holiness, would reveal this wonder of being. 
Because God is ever present, no boundary of time can 
separate us from Him and the heaven of His presence; 
and because God is Life, all Life is eternal. 

Is it unchristian to believe there is no death? Not 
unless it be a sin to believe that God is Life and All-in-all. 
Evil and disease do not testify of Life and God. 

Human beings are physically mortal, but spiritually 
immortal. The evil accompanying physical personality 
is illusive and mortal; but the good attendant upon spirit- 
ual individuality is immortal. Existing here and now, 
this unseen individuality is real and eternal. The so- 
called material senses, and the mortal mind which is mis- 

37 



38 UNITY OF GOOD 

named man, take no cognizance of spiritual individuality, 
which manifests immortality, whose Principle is God. 

To God alone belong the indisputable realities of being. 
Death is a contradiction of Life, or God; therefore it is 
not in accordance with His law, but antagonistic thereto. 

Death, then, is error, opposed to Truth, — even the 
unreality of mortal mind, not the reality of that Mind 
which is Life. Error has no life, and is virtually without 
existence. Life is real; and all is real which proceeds 
from Life and is inseparable from it. 

It is unchristian to believe in the transition called ma- 
terial death, since matter has no life, and such misbelief 
must enthrone another power, an imaginary life, above 
the living and true God. A material sense of life robs 
God, by declaring that not He alone is Life, but that some- 
thing else also is life, — thus affirming the existence and 
rulership of more gods than one. This idolatrous and 
false sense of life is all that dies, or appears to die. 

The opposite understanding of God brings to light 
Life and immortality. Death has no quality of Life; and 
no divine fiat commands us to believe in aught which is 
unlike God, or to deny that He is Life eternal. 

Life as God, moral and spiritual good, is not seen in 
the mineral, vegetable, or animal kingdoms. Hence the 
inevitable conclusion that Life is not in these kingdoms, 
and that the popular views to this effect are not up to the 
Christian standard of Life, or equal to the reality of being, 
whose Principle is God. 



IS THERE NO DEATH? 39 

i 

When "the Word" is "made flesh" among mortals, 
the Truth of Life is rendered practical on the body. 
Eternal Life is partially understood; and sickness, sin, 
and death yield to holiness, health, and Life, — that is, 
to God. The lust of the flesh and the pride of physical 
life must be quenched in the divine essence, — that om- 
nipotent Love which annihilates hate, that Life which 
knows no death. 

"Who hath believed our report?" Who understands 
these sayings? He to whom the arm of the Lord is re- 
vealed. He loves them from whom divine Science removes 
human weakness by divine strength, and who unveil the 
Messiah, whose name is Wonderful. 

Man has no underived power. That selfhood is false 
which opposes itself to God, claims another father, and 
denies spiritual sonship; but as many as receive the knowl- 
edge of God in Science must reflect, in some degree, the 
power of Him who gave and giveth man dominion over 
all the earth. 

As soldiers of the cross we must be brave, and let Science 
declare the immortal status of man, and deny the evidence 
of the material senses, which testify that man dies. 

As the image of God, or Life, man forever reflects and 
embodies Life, not death. The material senses testify 
falsely. They presuppose that God is good and that man 
is evil, that Deity is deathless, but that man dies, losing 
the divine likeness. 

Science and material sense conflict at all points, from 



40 UNITY OF GOOD 

the revolution of the earth to the fall of a sparrow. v It is 
mortality only that dies. 

To say that you and I, as mortals, will not enter this 
dark shadow of material sense, called death, is to assert 
what we have not proved; but man in Science never dies. 
Material sense, or the belief of life in matter, must perish, 
in order to prove man deathless. 

As Truth supersedes error, and bears the fruits of Love, 
this understanding of Truth subordinates the belief in 
death, and demonstrates Life as imperative in the divine 
order of being. 

Jesus declares that they who believe his sayings will 
never die; therefore mortals can no more receive ever- 
lasting life by believing in death, than they can become 
perfect by believing in imperfection and living imperfectly. 

Life is God, and God is good. Hence Life abides in 
man, if man abides in good, if he lives in God, who holds 
Life by a spiritual and not by a material sense of being. 

A sense of death is not requisite to a proper or true 
sense of Life, but beclouds it. Death can never alarm or 
even appear to him who fully understands Life. The 
death-penalty comes through our ignorance of Life, — of 
that which is without beginning and without end, — and 
is the punishment of this ignorance. 

Holding a material sense of Life, and lacking the spirit- 
ual sense of it, mortals die, in belief, and regard all things 
as temporal. A sense material apprehends nothing strictly 
belonging to the nature and office of Life. It conceives 



IS THERE NO DEATH? 41 

and beholds nothing but mortality, and has but a feeble 
concept of immortality. 

In order to reach the true knowledge and consciousness 
of Life, we must learn it of good. Of evil we can never 
learn it, because sin shuts out the real sense of Life, and 
brings in an unreal sense of suffering and death. 

Knowledge of evil, or belief in it, involves a loss of the 
true sense of good, God; and to know death, or to believe 
in it, involves a temporary loss of God, the infinite and 
only Life. 

Resurrection from the dead (that is, from the belief in 
death) must come to all sooner or later; and they who 
have part in this resurrection are they upon whom the 
second death has no power. 

The sweet and sacred sense of the permanence of man's 
unity with his Maker can illumine our present being with 
a continual presence and power of good, opening wide 
the portal from death into Life; and when this Life shall 
appear "we shall be like Him," and we shall go to the 
Father, not through death, but through Life; not through 
error, but through Truth. 

All Life is Spirit, and Spirit can never dwell in its antag- 
onist, matter. Life, therefore, is deathless, because God 
cannot be the opposite of Himself. In Christian Science 
there is no matter; hence matter neither lives nor dies. 
To the senses, matter appears to both live and die, and 
these phenomena appear to go on ad infinitum; but such 
a theory implies perpetual disagreement with Spirit. 



42 UNITY OF GOOD 

Life, God, being everywhere, it must follow that death 
can be nowhere; because there is no place left for it. 

Soul, Spirit, is deathless. Matter, sin, and death are 
not the outcome of Spirit, holiness, and Life. What then 
are matter, sin, and death? They can be nothing except 
the results of material consciousness; but material con- 
sciousness can have no real existence, because it is not a 
living — that is to say, a divine and intelligent — reality. 

That man must be vicious before he can be virtuous, 
dying before he can be deathless, material before he can 
be spiritual, is an error of the senses; for the very opposite 
of this error is the genuine Science of being. 

Man, in Science, is as perfect and immortal now, as 
when "the morning stars sang together, and all the sons 
of God shouted for joy." 

With Christ, Life was not merely a sense of existence, 
but a sense of might and ability to subdue material con- 
ditions. No wonder "people were astonished at his doc- 
trine; for he taught them as one having authority, and 
not as the scribes." 

As defined by Jesus, Life had no beginning; nor was 
it the result of organization, or of an infusion of power 
into matter. To him, Life was Spirit. 

Truth, defiant of error or matter, is Science, dispelling 
a false sense and leading man into the true sense of self- 
hood and Godhood; wherein the mortal does not develop 
the immortal, nor the material the spiritual, but wherein 
true manhood and womanhood go forth in the radiance 



IS THERE NO DEATH? 43 

of eternal being and its perfections, unchanged and 
unchangeable. 

This generation seems too material for any strong dem- 
onstration over death, and hence cannot bring out the 
infinite reality of Life, — namely, that there is no death, 
but only Life. The present mortal sense of being is too 
finite for anchorage in infinite good, God, because mortals 
now believe in the possibility that Life can be evil. 

The achievement of this ultimatum of Science, com- 
plete triumph over death, requires time and immense 
spiritual growth. 

I have by no means spoken of myself, I cannot speak 
of myself as "sufficient for these things." I insist only 
upon the fact, as it exists in divine Science, that man dies 
not, and on the words of the Master in support of this 
verity, —words which can never "pass away till all be 
fulfilled." 

Because of these profound reasons I urge Christians 
to have more faith in living than in dying. I exhort them 
to accept Christ's promise, and unite the influence of their 
own thoughts with the power of his teachings, in the 
Science of being. This will interpret the divine power to 
human capacity, and enable us to apprehend, or lay hold 
upon, "that for which," as Paul says in the third chapter 
of Philippians, we are also "apprehended of [or grasped 
by] Christ Jesus," — the ever-present Life which knows 
no death, the omnipresent Spirit which knows no matter. 



PERSONAL STATEMENTS 

TETANY misrepresentations are made concerning my 
^ -*■ doctrines, some of which are as unkind and unjust 
as they are untrue; but I can only repeat the Master's 
words: "They know not what they do." 

The foundations of these assertions, like the structure 
raised thereupon, are vain shadows, repeating — if the 
popular couplet may be so paraphrased — 

The old, old story, 
Of Satan and his lie. 

In the days of Eden, humanity was misled by a false 
personality, — a talking snake, — according to Biblical 
history. This pretender taught the opposite of Truth. 
This abortive ego, this fable of error, is laid bare in 
Christian Science. 

Human theories call, or miscall, this evil a child of God. 
Philosophy would multiply and subdivide personality into 
everything that exists, whether expressive or not expressive 
of the Mind which is God. Human wisdom says of evil, 
"The Lord knows it!" thus carrying out the serpent's 
assurance: "In the day ye eat thereof [when you, lie, get 
the floor], then your eyes shall be opened [you shall be 
conscious matter], and ye shall be as gods, knowing good 

44 



PERSONAL STATEMENTS 45 

and evil [you shall believe a lie, and this lie shall seem 
truth]." 

Bruise the head of this serpent, as Truth and "the 
woman" are doing in Christian Science, and it stings 
your heel, rears its crest proudly, and goes on saying, " Am 
I not myself? Am I not mind and matter, person and 
thing?" We should answer: "Yes! you are indeed your- 
self, and need most of all to be rid of this self, for it is 
very far from God's likeness," 

The egotist must come down and learn, in humility, 
that God never made evil. An evil ego, and his assumed 
power, are falsities. These falsities need a denial. The 
falsity is the teaching that matter can be conscious; and 
conscious matter implies pantheism. This pantheism I 
unveil. I try to show its all-pervading presence in certain 
forms of theology and philosophy, where it becomes error's 
affirmative to Truth's negative. Anatomy and physiology 
make mind-matter a habitant of the cerebellum, whence 
it telegraphs and telephones over its own body, and goes 
forth into an imaginary sphere of its own creation and 
limitation, until it finally dies in order to better itself. 
But Truth never dies, and death is not the goal which 
Truth seeks. 

The evil ego has but the visionary substance of matter. 
It lacks the substance of Spirit, — Mind, Life, Soul. Mor- 
tal mind is self -creative and self-sustained, until it becomes 
non-existent. It has no origin or existence in Spirit, im- 
mortal Mind, or good. Matter is not truly conscious; and 



46 UNITY OF GOOD 

mortal error, called mind, is not Godlike. These are the 
shadowy and false, which neither think nor speak. 

All Truth is from inspiration and revelation, — from 
Spirit, not from flesh. 

We do not see much of the real man here, for he is 
God's man; while ours is man's man. 

I do not deny, I maintain, the individuality and reality 
of man; but I do so on a divine Principle, not based on a 
human conception and birth. The scientific man and his 
Maker are here; and you would be none other than this 
man, if you would subordinate the fleshly perceptions to 
the spiritual sense and source of being. 

Jesus said, "I and my Father are one." He taught no 
selfhood as existent in matter. In his identity there is no 
evil. Individuality and Life were real to him only as 
spiritual and good, not as material or evil. This incensed 
the rabbins against Jesus, because it was an indignity to 
their personality; and this personality they regarded as 
both good and evil, as is still claimed by the worldly-wise. 
To them evil was even more the ego than was the good. 
Sin, sickness, and death were evil's concomitants. This 
evil ego they believed must extend throughout the uni- 
verse, as being equally identical and self-conscious with 
God. This ego was in the earthquake, thunderbolt, and 
tempest. 

The Pharisees fought Jesus on this issue. It furnished 
the battle-ground of the past, as it does of the present. 
The fight was an effort to enthrone evil. Jesus assumed 



PERSONAL STATEMENTS 47 

the burden of disproof by destroying sin, sickness, and 
death, to sight and sense. 

Nowhere in Scripture is evil connected with good, the 
being of God, and with every passing hour it is losing its 
false claim to existence or consciousness. All that can 
exist is God and His idea. 



CREDO 

TT is fair to ask of every one a reason for the faith within. 
Though it be but to repeat my twice-told tale, — nay, 
the tale already told a hundred times, — yet ask, and I 
will answer. 

Do you believe in God? 

I believe more in Him than do most Christians, for I 
have no faith in any other thing or being. He sustains 
my individuality. Nay, more — He is my individuality 
and my Life. Because He lives, I live. He heals all my 
ills, destroys my iniquities, deprives death of its sting, and 
robs the grave of its victory. 

1 To me God is All. He is best understood as Supreme 
Being, as infinite and conscious Life, as the affectionate 
Father and Mother of all He creates; but this divine 
Parent no more enters into His creation than the human 
father enters into his child. His creation is not the Ego, 
but the reflection of the Ego. The Ego is God Himself, 
the infinite Soul. 

I believe that of which I am conscious through the 
understanding, however faintly able to demonstrate Truth 

and Love. 

48 



CREDO 49 

Do you believe in man ? 

I believe in the individual man, for I understand that 
man is as definite and eternal as God, and that man is 
coexistent with God, as being the eternally divine idea. 
This is demonstrable by the simple appeal to human 
consciousness. 

But I believe less in the sinner, wrongly named man. 
The more I understand true humanhood, the more I see it 
to be sinless, — as ignorant of sin as is the perfect Maker. 

To me the reality and substance of being are good, and 
nothing else. Through the eternal reality of existence I 
reach, in thought, a glorified consciousness of the only 
living God and the genuine man. So long as I hold evil 
in consciousness, I cannot be wholly good. 

You cannot simultaneously serve the mammon of 
materiality and the God of spirituality. There are not 
two realities of being, two opposite states of existence. 
One should appear real to us, and the other unreal, or we 
lose the Science of being. Standing in no basic Truth, we 
make "the worse appear the better reason," and the un- 
real masquerades as the real, in our thought. 

Evil is without Principle. Being destitute of Principle, 
it is devoid of Science. Hence it is undemonstrable, with- 
out proof. This gives me a clearer right to call evil a nega- 
tion, than to affirm it to be something which God sees and 
knows, but which He straightway commands mortals to 
shun or relinquish, lest it destroy them. This notion of 



50 UNITY OF GOOD 

the destructibility of Mind implies the possibility of its 
defilement; but how can infinite Mind be defiled? 

Do you believe in matter? 

I believe in matter only as I believe' in evil, that it is 
something to be denied and destroyed to human conscious- 
ness, and is unknown to the Divine. We should watch 
and pray that we enter not into the temptation of panthe- 
istic belief in matter as sensible mind. We should sub- 
jugate it as Jesus did, by a dominant understanding of 
Spirit. 

At best, matter is only a phenomenon of mortal mind, 
of which evil is the highest degree; but really there is no 
such thing as mortal mind, — though we are compelled 
to use the phrase in the endeavor to express the underlying 
thought. 

In reality there are no material states or stages of con- 
sciousness, and matter has neither Mind nor sensation. 
Like evil, it is destitute of Mind, for Mind is God. 

The less consciousness of evil or matter mortals have, 
the easier it is for them to evade sin, sickness, and death, 
— which are but states of false belief, — and awake from 
the troubled dream, a consciousness which is without 
Mind or Maker. 

Matter and evil cannot be conscious, and consciousness 
should not be evil. Adopt this rule of Science, and you 
will discover the material origin, growth, maturity, and 
death of sinners, as the history of man disappears and the 



CREDO 51 

everlasting facts of being appear, wherein man is the re- 
flection of immutable good. 

Reasoning from false premises, — that Life is material, 
that immortal Soul is sinful, and hence that sin is eternal, 
— the reality of being is neither seen, felt, heard, nor un- 
derstood. Human philosophy and human reason can 
never make one hair white or black, except in belief; 
whereas the demonstration of God, as in Christian Science, 
is gained through Christ as perfect manhood. 

In pantheism the world is bereft of its God, whose 
place is ill supplied by the pretentious usurpation, by 
matter, of the heavenly sovereignty. 

What say you of woman f 

Man is the generic term for all humanity. Woman is 
the highest species of man, and this word is the generic 
term for all women; but not one of all these individualities 
is an Eve or an Adam. They have none of them lost their 
harmonious state, in the economy of God's wisdom and 
government. 

The Ego is divine consciousness, eternally radiating 
throughout all space in the idea of God, good, and not of 
His opposite, evil. The Ego is revealed as Father, Son, 
and Holy Ghost; but the full Truth is found only in 
divine Science, where we see God as Life, Truth, and 
Love. In the scientific relation of man to God, man is 
reflected not as human soul, but as the divine ideal, whose 
Soul is not in body, but is God, — the divine Principle of 



52 UNITY OF GOOD 

man. Hence Soul is sinless and immortal, in contradis- 
tinction to the supposition that there can be sinful souls or 
immortal sinners. 

This Science of God and man is the Holy Ghost, which 
reveals and sustains the unbroken and eternal harmony 
of both God and the universe. It is the kingdom of heaven, 
the ever-present reign of harmony, already with us. Hence 
the need that human consciousness should become divine, 
in the coincidence of God and man, in contradistinction 
to the false consciousness of both good and evil, God and 
devil, — of man separated from his Maker. This is the 
precious redemption of soul, as mortal sense, through 
Christ's immortal sense of Truth, which presents Truth's 
spiritual idea, man and woman. 

What say you of evil ? 

God is not the so-called ego of evil; for evil, as a sup- 
position, is the father of itself, — of the material world, 
the flesh, and the devil. From this falsehood arise the 
self-destroying elements of this world, its unkind forces, 
its tempests, lightnings, earthquakes, poisons, rabid 
beasts, fatal reptiles, and mortals. 

Why are earth and mortals so elaborate in beauty, color, 
and form, if God has no part in them? By the law of 
opposites. The most beautiful blossom is often poisonous, 
and the most beautiful mansion is sometimes the home of 
vice. The senses, not God, Soul, form the condition of 
beautiful evil, and the supposed modes of self-conscious 



CREDO 53 

matter, which make a beautiful lie. Now a lie takes its 
pattern from Truth, by reversing Truth. So evil and all 
its forms are inverted good. God never made them; but 
the lie must say He made them, or it would not be evil. 
Being a lie, it would be truthful to call itself a lie; and by 
calling the knowledge of evil good, and greatly to be de- 
sired, it constitutes the lie an evil. 

The reality and individuality of man are good and God- 
made, and they are here to be seen and demonstrated; it 
is only the evil belief that renders them obscure. 

Matter and evil are anti-Christian, the antipodes of 
Science. To say that Mind is material, or that evil is 
Mind, is a misapprehension of being, — a mistake which 
will die of its own delusion; for being self -contradictory, 
it is also self-destructive. The harmony of man's being is 
not built on such false foundations, which are no more 
logical, philosophical, or scientific than would be the as- 
sertion that the rule of addition is the rule of subtraction, 
and that sums done under both rules would have one 
quotient. 

Man's individuality is not a mortal mind or sinner; or 
else he has lost his true individuality as a perfect child of 
God. Man's Father is not a mortal mind and a sinner; 
or else the immortal and unerring Mind, God, is not his 
Father; but God is man's origin and loving Father, 
hence that saying of Jesus, "Call no man your father 
upon the earth: for one is your Father, which is in 
heaven." 



54 UNITY OF GOOD 

The bright gold of Truth is dimmed by the doctrine of 
mind in matter. 

To say there is a false claim, called sickness, is to admit 
all there is of sickness; for it is nothing but a false claim. 
To be healed, one must lose sight of a false claim. If the 
claim be present to the thought, then disease becomes as 
tangible as any reality. To regard sickness as a false 
claim, is to abate the fear of it; but this does not destroy 
the so-called fact of the claim. In order to be whole, we 
must be insensible to every claim of error. 

As with sickness, so is it with sin. To admit that sin 
has any claim whatever, just or unjust, is to admit a dan- 
gerous fact. Hence the fact must be denied; for if sin's 
claim be allowed in any degree, then sin destroys the 
at-one-ment, or oneness with God, — a unity which sin 
recognizes as its most potent and deadly enemy. 

If God knows sin, even as a false claimant, then ac- 
quaintance with that claimant becomes legitimate to 
mortals, and this knowledge would not be forbidden; but 
God forbade man to know evil at the very beginning, 
when Satan held it up before man as something desirable 
and a distinct addition to human wisdom, because the 
knowledge of evil would make man a god, — a representa- 
tion that God both knew and admitted the dignity of evil. 

Which is right, — God, who condemned the knowledge 
of sin and disowned its acquaintance, or the serpent, who 
pushed that claim with the glittering audacity of diabolical 
and sinuous logic? 



SUFFERING FROM OTHERS' THOUGHTS 

TESUS accepted the one fact whereby alone the rule of 
** Life can be demonstrated, — namely, that there is 
no death. 

In his real self he bore no infirmities. Though "a man 
of sorrows, and acquainted with grief," as Isaiah says of 
him, he bore not his sins, but ours, "in his own body on 
the tree." "He was bruised for our iniquities; . . . and 
with his stripes we are healed." 

He was the Way-shower; and Christian Scientists who 
would demonstrate "the way" must keep close to his 
path, that they may win the prize. "The way," in the 
flesh, is the suffering which leads out of the flesh. "The 
way," in Spirit, is "the way" of Life, Truth, and Love, 
redeeming us from the false sense of the flesh and the 
wounds it bears. This threefold Messiah reveals the self- 
destroying ways of error and the life-giving way of Truth. 

Job's faith and hope gained him the assurance that 
the so-called sufferings of the flesh are unreal. We shall 
learn how false are the pleasures and pains of material 
sense, and behold the truth of being, as expressed in his 
conviction, "Yet in my flesh shall I see God;" that is, 
Now and here shall I behold God, divine Love. 

55 



56 UNITY OF GOOD 

The chaos of mortal mind is made the stepping-stone 
to the cosmos of immortal Mind. 

If Jesus suffered, as the Scriptures declare, it must have 
been from the mentality of others; since all suffering 
comes from mind, not from matter, and there could be 
no sin or suffering in the Mind which is God. Not his 
own sins, but the sins of the world, "crucified the Lord 
of glory," and "put him to an open shame." 

Holding a quickened sense of false environment, and 
suffering from mentality in opposition to Truth, are signifi- 
cant of that state of mind which the actual understanding 
of Christian Science first eliminates and then destroys. 

In the divine order of Science every follower of Christ 
shares his cup of sorrows. He also suffereth in the flesh, 
and from the mentality which opposes the law of Spirit; 
but the divine law is supreme, for it freeth him from the 
law of sin and death. 

Prophets and apostles suffered from the thoughts of 
others. Their conscious being was not fully exempt from 
physicality and the sense of sin. 

Until he awakes from his delusion, he suffers least from 
sin who is a hardened sinner. The hypocrite's affections 
must first be made to fret in their chains; and the pangs 
of hell must lay hold of him ere he can change from flesh 
to Spirit, become acquainted with that Love which is 
without dissimulation and endureth all things. Such 
mental conditions as ingratitude, lust, malice, hate, con- 
stitute the miasma of earth. More obnoxious than 



SUFFERING FROM OTHERS' THOUGHTS 57 

Chinese stenchpots are these dispositions which offend 
the spiritual sense. 

Anatomically considered, the design of the material 
senses is to warn mortals of the approach of danger by 
the pain they feel and occasion; but as this sense disap- 
pears it foresees the impending doom and foretells the 
pain. Man's refuge is in spirituality, "under the shadow 
of the Almighty." 

The cross is the central emblem of human history. 
Without it there is neither temptation nor glory. When 
Jesus turned and said, "Who hath touched me?" he 
must have felt the influence of the woman's thought; for 
it is written that he felt that "virtue had gone out of him." 
His pure consciousness was discriminating, and rendered 
this infallible verdict; but he neither held her error by 
affinity nor by infirmity, for it was detected and dismissed. 

This gospel of suffering brought life and bliss. This 
is earth's Bethel in stone, — its pillow, supporting the 
ladder which reaches heaven. 

Suffering was the confirmation of Paul's faith. Through 
"a thorn in the flesh" he learned that spiritual grace was 
sufficient for him. 

Peter rejoiced that he was found worthy to suffer for 
Christ; because to suffer with him is to reign with him. 

Sorrow is the harbinger of joy. Mortal throes of anguish 
forward the birth of immortal being; but divine Science 
wipes away all tears. 

The only conscious existence in the flesh is error of some 



58 UNITY OF GOOD 

sort, — sin, pain, death, — a false sense of life and happi- 
ness. Mortals, if at ease in so-called existence, are in their 
native element of error, and must become dis-eased, dis- 
quieted, before error is annihilated. 

Jesus walked with bleeding feet the thorny earth-road, 
treading "the winepress alone." His persecutors said 
mockingly, "Save thyself, and come down from the cross." 
This was the very thing he was doing, coming down from 
the cross, saving himself after the manner that he had 
taught, by the law of Spirit's supremacy; and this was 
done through what is humanly called agony. 

Even the ice-bound hypocrite melts in fervent heat, 
before he apprehends Christ as "the way/' The Master's 
sublime triumph over all mortal mentality was immortal- 
ity's goal. He was too wise not to be willing to test the 
full compass of human woe, being "in all points tempted 
like as we are, yet without sin." 

Thus the absolute unreality of sin, sickness, and death 
were revealed, — a revelation that beams on mortal sense 
as the midnight sun shines over the Polar Sea. 



THE SAVIOUR'S MISSION 

TF there is no reality in evil, why did the Messiah come 
to the world, and from what evils was it his purpose 
to save humankind? How, indeed, is he a Saviour, if 
the evils from which he saves are nonentities? 

Jesus came to earth; but the Christ (that is, the divine 
idea of the divine Principle which made heaven and earth) 
was never absent from the earth and heaven; hence the 
phraseology of Jesus, who spoke of the Christ as one who 
came down from heaven, yet as "the Son of man which 
is in heaven" (John iii. 13.) By this we understand 
Christ to be the divine idea brought to the flesh in the son 
of Mary. 

Salvation is as eternal as God. To mortal thought 
Jesus appeared as a child, and grew to manhood, to suffer 
before Pilate and on Calvary, because he could reach and 
teach mankind only through this conformity to mortal 
conditions; but Soul never saw the Saviour come and go, 
because the divine idea is always present. 

Jesus came to rescue men from these very illusions to 

which he seemed to conform: from the illusion which 

calls sin real, and man a sinner, needing a Saviour; the 

illusion which calls sickness real, and man an invalid, 

needing a physician; the illusion that death is as real as 

59 



60 UNITY OF GOOD 

Life. From such thoughts — mortal inventions, one and 
all — Christ Jesus came to save men, through ever-present 
and eternal good. 

Mortal man is a kingdom divided against itself. With 
the same breath he articulates truth and error. We say 
that God is All, and there is none beside Him, and then 
talk of sin and sinners as real. We call God omnipotent 
and omnipresent, and then conjure up, from the dark 
abyss of nothingness, a powerful presence named evil. We 
say that harmony is real, and inharmony is its opposite, 
and therefore unreal; yet we descant upon sickness, sin, 
and death as realities. 

With the tongue "bless we God, even the Father; and 
therewith curse we men, who are made after the simili- 
tude [human concept] of God. Out of the same mouth 
proceedeth blessing and cursing. My brethren, these 
things ought not so to be." (James hi. 9, 10.) Mortals 
are free moral agents, to choose whom they would serve. 
If God, then let them serve Him, and He will be unto them 
All-in-all. 

If God is ever present, He is neither absent from Him- 
self nor from the universe. Without Him, the universe 
would disappear, and space, substance, and immortality 
be lost. St. Paul says, "And if Christ be not raised, your 
faith is vain; ye are yet in your sins." (1 Corinthians xv. 
17.) Christ cannot come to mortal and material sense, 
which sees not God. This false sense of substance must 
yield to His eternal presence, and so dissolve. Rising 



THE SAVIOUR'S MISSION 61 

above the false, to the true evidence of Life, is the resur- 
rection that takes hold of eternal Truth. Coming and 
going belong to mortal consciousness. God is "the same 
yesterday, and to-day, and forever." 

To material sense, Jesus first appeared as a helpless 
human babe; but to immortal and spiritual vision he was 
one with the Father, even the eternal idea of God, that 
was — and is — neither young nor old, neither dead nor 
risen. The mutations of mortal sense are the evening and 
the morning of human thought, — the twilight and dawn 
of earthly vision, which precedeth the nightless radiance 
of divine Life. Human perception, advancing toward 
the apprehension of its nothingness, halts, retreats, and 
again goes forward; but the divine Principle and Spirit 
and spiritual man are unchangeable, — neither advancing, 
retreating, nor halting. 

Our highest sense of infinite good in this mortal sphere 
is but the sign and symbol, not the substance of good. 
Only faith and a feeble understanding make the earthly 
acme of human sense. "The life which I now live in the 
flesh I live by the faith of the Son of God." (Galatians 
ii. 20.) 

Christian Science is both demonstration and fruition, 
but how attenuated are our demonstration and realization 
of this Science ! Truth, in divine Science, is the stepping- 
stone to the understanding of God; but the broken and 
contrite heart soonest discerns this truth, even as the help- 
less sick are soonest healed by it. Invalids say, "I have 



62 UNITY OF GOOD 

recovered from sickness;" when the fact really remains, 
in divine Science, that they never were sick. 

The Christian saith, "Christ (God) died for me, and 
came to save me;" yet God dies not, and is the ever- 
presence that neither comes nor goes, and man is forever 
His image and likeness. "The things which are seen are 
temporal; but the things which are not seen are eternal." 
(2 Corinthians iv. 18.) This is the mystery of godliness 
— that God, good, is never absent, and there is none be- 
side good. Mortals can understand this only as they reach 
the Life of good, and learn that there is no Life in evil. 
Then shall it appear that the true ideal of omnipotent and 
ever-present good is an ideal wherein and wherefor there 
is no evil. Sin exists only as a sense, and not as Soul. 
Destroy this sense of sin, and sin disappears. Sickness, 
sin, or death is a false sense of Life and good. Destroy 
this trinity of error, and you find Truth. 

In Science, Christ never died. In material sense Jesus 
died, and lived. The fleshly Jesus seemed to die, though 
he did not. The Truth or Life in divine Science — un- 
disturbed by human error, sin, and death — saith forever, 
" I am the living God, and man is My idea, never in matter, 
nor resurrected from it." "Why seek ye the living among 
the dead? He is not here, but is risen." (Luke xxiv. 5, 6.) 
Mortal sense, confining itself to matter, is all that can be 
buried or resurrected. 

Mary had risen to discern faintly God's ever-presence, 
and that of His idea, man; but her mortal sense, re vers- 



THE SAVIOUR'S MISSION 63 

ing Science and spiritual understanding, interpreted this 
appearing as a risen Christ. The I am was neither buried 
nor resurrected. The Way, the Truth, and the Life were 
never absent for a moment. This trinity of Love lives 
and reigns forever. Its kingdom, not apparent to material 
sense, never disappeared to spiritual sense, but remained 
forever in the Science of being. The so-called appearing, 
disappearing, and reappearing of ever-presence, in whom 
is no variableness or shadow of turning, is the false human 
sense of that light which shineth in darkness, and the 
darkness comprehendeth it not. 



SUMMARY 

\ LL that is, God created. If sin has any pretense of 
-** existence, God is responsible therefor; but there is 
no reality in sin, for God can no more behold it, or acknowl- 
edge it, than the sun can coexist with darkness. 

To build the individual spiritual sense, conscious of 
only health, holiness, and heaven, on the foundations of 
an eternal Mind which is conscious of sickness, sin, and 
death, is a moral impossibility; for "other foundation 
can no man lay than that is laid." (1 Corinthians hi. 11.) 
The nearer we approximate to such a Mind, even if it were 
(or could be) God, the more real those mind-pictures would 
become to us; until the hope of ever eluding their dread 
presence must yield to despair, and the haunting sense 
of evil forever accompany our being. 

Mortals may climb the smooth glaciers, leap the dark 
fissures, scale the treacherous ice, and stand on the sum- 
mit of Mont Blanc; but they can never turn back what 
Deity knoweth, nor escape from identification with what 
dwelleth in the eternal Mind. 



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CHRISTIAN SCIENCE versus PANTHEISM 

The Pastor Emeritus' Message delivered at the Communion 
Season in The Mother Church in Boston, June, 1898. A clear 
and strong refutation of the charge that Christian Scientists 
are pantheists. Pebbled cloth covers, 15 pages, single copy 
25 cents ; six or more, each 20 cents. 

MESSAGE TO THE MOTHER CHURCH, June, 1900 

Paper covers, deckled edges, 15 pages, single copy 25 cents; 
six or more, each 20 cents. 

MESSAGE TO THE MOTHER CHURCH, June, 1901 

Paper covers, deckled edges, 35 pages, single copy 50 cents ; 
six or more, each 38 cents. 

MESSAGE TO THE MOTHER CHURCH, June, 1902 

Paper covers, deckled edges, 20 pages, single copy 50 cents ; 
six or more, each 38 cents. 

CHRISTIAN HEALING, AND THE PEOPLE'S 
IDEA OF GOD 

Two sermons in one volume, 36 pages. Library edition, cloth, 
marbled edges, single copy 55 cents ; six or more, each 45 cents. 



WORKS ON CHRISTIAN SCIENCE 



CHRISTIAN HEALING 

A sermon delivered in Boston. Paper covers, 20 pages, single 
copy 20 cents ; six or more, each 17 cents. 

THE PEOPLE'S IDEA OF GOD 

A sermon delivered in Boston. Paper covers. 14 pages, single 
copy 20 cents ; six or more, each 17 cents. 

POEMS 

This volume of 79 pages includes all of Mrs. Eddy's hymns, also 
her earlier poems which appeared in various publications from 
forty to sixty years ago. Specially bound. Single copy $1.50 ; 
six or more, each $1.25. 

FEED MY SHEEP 

Solo. Words by Mary Baker Eddy, music by Lyman F. Brackett. 
Single copy 50 cents ; six or more, each 40 cents. 

The foregoing prices cover all charges for express or postage on ship- 
ments either domestic or foreign. 

Quantity prices are on shipments to one address only, 

but quantity lots at quantity prices cannot be made up of different 
books or of different styles of binding. Attention is called, however, 
to the exception to this rule which is made in the cases of Science and 
Health, and of Miscellaneous Writings, as given under these titles in this 
price list. 



Direct all orders for above works, and make remittance by New 
York or Boston draft or money order, to 

ALLISON V. STEWART, 

Falmouth and St. Paui. Streets BOSTON, MASS. 



